The Next Step in Religion: An Essay toward the Coming Renaissance

In Short

This book presents a historical and philosophical argument for the inevitable transition of religion from a supernatural, myth-bound tradition to a "humanistic naturalism." Published in 1918, it examines how humanity’s early, frightened projections of gods and demons have lingered in modern belief systems. By tracing the evolution of religious thought from primitive animism through the development of Christianity, the work posits that true spiritual depth is found not in dogma or miracles, but in the active, democratic pursuit of social justice, knowledge, and collective human welfare.

The Story

The narrative arc begins with the dawn of human consciousness, characterized by a persistent state of helplessness. Early humans, facing an unpredictable and often hostile environment, peopled their surroundings with conscious, jealous powers. These mythologies were not merely stories but expressions of a savage outlook, where the lines between nature, man, and the divine were blurred by constant, anthropomorphic interaction. The book traces how this "myth-making faculty" became entrenched, eventually hardening into the formal structures of organized religion.

The focus then narrows to the rise of Christianity, which the author describes as a complex focal point of ancient Mediterranean thought. Christianity inherited a "mythological envelope" from its Hebrew roots and surrounding mystery cults, blending moral idealism with archaic beliefs in demons, angels, and apocalyptic judgments. The author contends that while these myths served their purpose in an earlier age, they have become intellectual dead weight. Pauline Christianity, with its emphasis on sacrifice and otherworldly salvation, is contrasted against the simpler, more ethical teachings associated with the figure of Jesus. The author suggests that modern society, standing on the shoulders of scientific progress and democratic ideals, has outgrown the need for these theological crutches.

As the argument progresses, the author dissects the "miraculous" elements of the Gospels, framing them not as historical events but as artifacts of a pre-scientific emotional atmosphere. He argues that the persistence of such narratives has caused real harm by sanctioning superstition and delaying the development of a mature, rational worldview. The story of human belief is thus a story of shedding illusions. The Middle Ages are presented as a period where this primitive worldview was solidified into a rigid system, but the rise of modern science and philosophy has finally broken that connection.

The conclusion of the argument is not the abandonment of religion, but its radical transformation. The author contends that the "next step" is for humanity to strip away the supernatural shell and find the "butterfly" of moral idealism within. Religion should no longer be a matter of placating an invisible agent or seeking an afterlife, but a commitment to the social good here and now. The book ends on a note of urgent optimism: as society recovers from the trauma of the Great War, it must define itself through the "religion of human possibilities," where democracy, art, and scientific inquiry become the primary vehicles for spiritual expression.

How It Unfolds

The legacy of myth The author establishes that religion originated in the fears of primitive ancestors who saw the world as a capricious, animated place. This early habit of mind persists, as modern believers still cling to remnants of mythology like children playing with fairy tales they no longer fully believe.

The Christian accumulation The study moves to how Christianity absorbed Babylonian, Persian, and Greek influences to create its epic of the universe. The author examines how the Church fused biblical cosmology with Aristotelian physics, creating a brittle system that deemed any questioning of the physical universe an attack on the faith itself.

The separation of ethics from theology The argument shifts to the distinction between the "Pauline" theology of sacrifice and the ethical teachings of the prophet of Nazareth. By discarding the "theological envelope," the author claims we can access a more robust, human-centered morality that does not rely on external, supernatural sanctions.

The shift toward humanism The final section calls for a new era of "humanistic naturalism." The author argues that because science has proven the universe to be governed by impersonal causality, we must base our values on human nature and social cooperation rather than on divine providence or fear of judgment.

The People

The book focuses less on specific characters and more on the archetypal roles in the development of human thought. The "Primitive Man" is the foundational figure, characterized by a state of terror and ignorance that necessitates the invention of gods to explain a frightening world. This individual represents the starting point of our psychological history.

Jesus appears as a figure of moral fervor, whose teachings are later obscured by the theology of Paul. Paul is presented as the architect of a "rabbinical" Christianity that transformed a local, ethical movement into a universal mystery cult obsessed with immortality and spiritual bodies. The author critiques Paul for moving the focus of the faith away from the "world here and now" toward a "heavenly world above the clouds."

The "Theologian" serves as the antagonist of progress, a gatekeeper of ancient, hardening dogmas who insists that moral life cannot exist without supernatural sanctions. Conversely, the "Modern Man"—the target audience—is encouraged to become an heir to the spirit of classic philosophers. This individual is invited to reject the "robber baron" morality of the Middle Ages and instead embrace a life of "sane realism," where spiritual values are recognized in the everyday labor, love, and intellectual curiosity of a democratic society.

In Its Own Voice

The center of gravity of religion has been openly changing for some time now from supernaturalism to what may best be called a humanistic naturalism.

This statement serves as the core thesis, defining the transition the author believes is currently underway.

The coming phase of religion will reflect man's power over nature and his moral courage in the face of the facts and possibilities of life.

The author clarifies that the new religion will be defined by human agency rather than divine intervention.

As we have seen, no part of this outlook was particularly unique, but it was accepted by the Christian Church as inspired because it was found in the canonical writings accredited to prophets and apostles.

This reflection addresses the historical accident of how primitive worldviews were elevated to absolute, unquestionable truth.

What It's Really About

At its core, this work is an investigation into the nature of spiritual value in a post-Darwinian age. It asks whether morality can survive the death of supernaturalism. The author argues that religious belief is fundamentally a social, not a cosmological, phenomenon. The central question is how we can detach the "moral idealism" of our heritage from the "theological illusion" that has long protected it. It is a plea for intellectual honesty, suggesting that the "next step" in our evolution is the courageous realization that we are responsible for our own values. By grounding ethics in human psychology and social needs, the book seeks to replace the fear-based control of traditional institutions with the creative, collective aspirations of a free society.

Why Read It Today

This book will resonate with readers interested in the history of ideas, particularly those who have contemplated the tension between scientific worldviews and traditional religious frameworks. Writing in 1918, the author captures a specific moment of transition—the aftermath of a devastating global war—where the old, static certainties were collapsing, and the search for a new, grounded, and humanistic ethics was paramount. The language is academic and occasionally dense, reflecting the philosophical rigor of the early 20th century. While some of the specific debates regarding "higher criticism" of the Bible may feel dated to modern readers, the author's fundamental challenge remains vibrant: can we be spiritual without being supernatural?

The reading experience is bracing; the author does not coddle the reader, instead demanding an "adult" approach to the world that avoids the comforts of mythology. What stays with you is the author's unwavering conviction that everyday human activities—parenting, craftsmanship, scientific discovery, and social cooperation—are the true, often overlooked, sources of spiritual meaning. It is a difficult, demanding book, but for those who find traditional religious language alienating yet still crave a discourse on "the good," it offers a thoughtful, historical anchor. It is an honest, unvarnished look at the long, painful, and ultimately necessary process of growing up as a species.